Barahin-e-Ahmadiyya Parts I & II — Page 109
109 PArT T Wo support of the truth of his scripture, presents an argument that is not contained in the scripture itself, this shall be taken as an admission that the scripture, which this person fancies as the Word of God, fails to meet this condition of the challenge. Fourthly, let the readers also bear in mind that this book has been written in a spirit of great civility, decency and courtesy, and does not contain any derogatory remarks about any holy person- age or founder of a faith. I am personally appalled by the use of such words, either directly or by implication, and I believe that anyone who resorts to them is extremely evil and mischievous. I would, therefore, like to appeal to all good-natured people that, should they choose to reply to my challenge, they ought to exer- cise in the course of their writings such civilized manner as is worthy of any civilized and decent person. They should refrain completely from uncivil and derogatory language and disparag- ing remarks about holy personages, Prophets or Messengers. To write a religious discourse is a very sensitive matter in which no are wasted or used excessively or insufficiently. o ne of these—the very crown of humanity—is the power of reason, the correct use of which makes a man truly human and opens for him the door to excellence and limitless progress. It is obvious that if a revealed book does not uphold and protect man’s faculty of reason, but rather discourages its use, such a book, instead of cultivating human faculties, would become an impediment in their balanced use. Instead of helping and supporting human fac- ulties, it would stultify and misdirect them. It would not deserve to be called knowledge or wisdom, for it would only be a collection of myths, irrational beliefs and naive expectations. Anyone who follows such scriptures is like a daydreamer who hopes to reap what he has not sown. o bviously, a book that can only flourish by suppressing reason can bring no good to mankind. —Author